To reproach a man with favours conferred is tantamount to an affront.

There is always something about conscious tact that is very irritating.

The process of being brought up, however well it is done, cannot fail to offend.

Few things will occasion a statesman so much embarrassment as a prevailing opinion that he will yield that to importunity which he ought to proffer to less forward parties upon juster grounds, and that whether he grants or refuses no harm can be done by asking.

Your capacity to be offended isn't something that I or anyone else needs to respect. It isn't something that you should respect. In fact, it's something you should be on your guard for.

There is no moral precept that does not have something inconvenient about it.

Dissentions existing between man and wife are in all events very unfortunate: when they become the subject of consideration to third persons, they are very unpleasant, and if the case requires that the conduct of each party should be commented upon in public, it is a most painful task to those to whose lot it falls to judge on them. The subject therefore is always to be handled with as much delicacy as it will admit of; but the infirmities of human nature have given rise to cruelties and other ill-treatment on the part of husbands, and to cases in which this Court has thought it indispensably necessary to interpose.

So in all human affairs one notices, if one examines them closely, that it is impossible to remove one inconvenience without another emerging.

Democracy has a habit of making itself generally disagreeable by asking the powers-that-be at the most inconvenient moment whether they are the powers-that-ought-to-be

Sometimes the things we have to do are objectionable in the eyes of others.

"I think there's a difference between (a) offending people for its own sake, which I don't necessarily want to do, because some people are good and decent and it would be unkind to upset them simply to indulge my own self-importance, and (b) challenging their prejudices, their preconceptions, or their comfortable assumptions. I'm very happy to do that. But we need to be on our guard when people say they're offended. No one actually has the right to go through life without being offended. Some people think they can say "such-and-such offends me" and that will stop the "offensive" words or behaviour and force the "offender" to apologise. I'm very much against that tactic. No one should be able to shut down discussion by making their feelings more important than the search for truth. If such people are offended, they should put up with it."

In plural societies, it is both inevitable and important that people offend the sensibilities of others. Inevitable, because where different beliefs are deeply held, clashes are unavoidable. Almost by definition such clashes express what it is to live in a diverse society. And so they should be openly resolved [rather] than suppressed in the name of ‘respect’ or ‘tolerance’. And important because any kind of social change or social progress means offending some deeply held sensibilities.

With people, Moore suspected, no matter how noble the intent, a defect was unavoidable, a taint of politics.

afflictions are classed as peripheral mental factors and are not themselves any of the six main minds [eye, ear, nose, tongue, body and mental consciousnesses]. however, when any of the afflicting mental factors becomes manifest, a main mind [a mental consciousness] comes under its influence, goes wherever the affliction leads it, and 'accumulates' a bad action.

there are a great many different kinds of afflictions, but the chief of them are desire, hatred, pride, wrong view and so forth. of these, desire and hatred are chief. because of an initial attachment to oneself, hatred arises when something undesirable occurs. further, through being attached to oneself the pride that holds one to be superior arises, and similarly when one has no knowledge of something, a wrong view that holds the object of this knowledge to be non-existent arises.

how do self-attachment and so forth arise in such great force? because of beginningless conditioning, the mind tightly holds to 'i, i' even in dreams, and through the power of this conception, self-attachment and so forth occur. this false conception of 'i' arises because of one's lack of knowledge concerning the mode of existence of things. the fact that all objects are empty of inherent existence is obscured and one conceives things to exist inherently; the strong conception of 'i' derives from this. therefore, the conception that phenomena inherently exist is the afflicting ignorance that is the ultimate root of all afflictions.